It will be remembered
that in our last we were occupied with the effects which the advance
messengers of Joab had upon David. Those special couriers informed him of
the defeat and death of Absalom (2 Sam. 18), and the king at once broke down
and gave way to bitter lamentations. No doubt this was natural, and to be
expected, for the insurrectionist was his own son, though an utterly
unworthy one; yet while an outburst of sorrow was excusable, inordinate
grief was not so. In writing upon this subject care needs to be taken by us,
so as to prevent the reader, as far as we can, from drawing wrong
conclusions. Inordinate grief is neither the depths to which we may be
shaken nor the copiousness of our tears, for that is largely a matter of
personal temperament and the state of our health.

Inordinate grief is
when we so far lose control of ourselves that we become guilty of hysterical
outbursts which ill become a rational creature, and uttering intemperate
expressions, which displease the Lord and offend those who have His fear
upon them. Especially should the Christian ever seek to set before others an
example of sobriety, checking everything which savors of insubordination to
God. Again, we are guilty of inordinate grief when we allow a sorrow to so
overwhelm us that we are rendered incapable of discharging our duty.
Particularly is this the case with those who occupy a public position, upon
whom others are dependent or influenced thereby. In Davidís case he failed
at each of these points, being guilty of a violent outburst of his passions,
using intemperate language, and taking issue with Gods providential will.

In due time Joab and
his victorious army arrived at Mahanaim, to receive the congratulations of
the king and wait upon him for further instructions. But instead of meeting
them with warm gratitude for the signal service they had rendered him and
his kingdom, David conducted himself in such a way as to make the army
conclude the sovereign was filled with regret at their achievements,
Consequently, instead of there being joyous celebrations over the victory,
the spirit of the camp was greatly dampened. Instead of being thankful that
his kingdom had been mercifully delivered, David was completely overwhelmed
with grief over the death of his wayward son, aid all were made to suffer in
consequence. The deplorable effects this produced will now be considered by
us.

"And it was told
Joab, Behold, the king weepeth and mourneth for Absalom. And the victory
that day was turned into mourning unto all the people: for the people heard
say that day how the king was grieved for his son. And the people gat them
by stealth that day into the city, as people being ashamed steal away when
they flee in battle. But the king covered his face, and the king cried with
a loud voice, O my son Absalom, O Absalom, my son, my son!" (2 Sam.
19:1-4). "The excessive indulgence of any passion (grief by no means
excepted), not only offends God, but betrays men into great imprudences in
their temporal concerns. They who have faithfully served us expect that we
should appear pleased with them, and thankful for their services; and many
will do more for a smile and a kind word from their superiors, than for a
more substantial recompense; and be much grieved and disheartened if they
think themselves frowned on" (Thomas Scott).

This was no time for
David to yield to his private sorrows: public interests urgently required
him to bestir himself and grip the helm of state with a firm hand. A most
serious and critical situation confronted him, which called for prompt and
decisive action. Absalomís rebellion had rent the kingdom asunder, and
only a prudent policy, swiftly executed, could hope to restore peace and
unity again. There had been a widespread revolt, and Davidís throne had
been shaken to its very foundations. The king himself had been forced to
flee from Jerusalem and his subjects had become divided in their interests
and loyalty. But God had graciously intervened: the arch-rebel was slain and
his forces utterly routed. This was the hour, then, for David to assert his
authority, press upon the people the honor of Jehovahís name, take charge
of things, and take full advantage of the situation which had swung things
so markedly into his favor.

As soon as he had
received confirmation that Absalom and his forces had been defeated, Davidís
only wise course was to return immediately to Jerusalem. To set up his court
once more in the royal city, while the rebels were in confusion and before
they could rally again, was but the part of common prudenceóhow else could
the insurrectionists be cowed and the unity of the nation be restored? But
now grief paralyzed him: beclouding his judgment, sapping his energy,
causing him to conduct himself most injudiciously. Never was there a time
when he more needed to hold the hearts of his soldiers: it was essential to
his royal interests that he should secure their respect and affection; but
by keeping himself in close mourning, he not only dampened the spirits of
his strongest supporters, but acted as though he disapproved of what they
had done.

"And it was told
Joab, Behold, the king weepeth and mourneth for Absalom. And the victory
that day was turned into mourning unto all the people: for the people heard
say that day how the king was grieved for his son." "The people
will take particular notice of what their princes say and do: the more eyes
we have upon us, and the greater our influence is, the more need we have to
speak and act wisely, and to govern our passions strictly" (Matthew
Henry). David ought to have been ashamed of his sorrowing over such a
worthless and wicked son, and done his utmost to subdue and hide it. See how
the people reacted: they "gat them by stealth that day into the city,
as people being ashamed steal away when they flee in battle." Out of
respect for their sovereign they would not rejoice while he continued to
mourn, yet they must have felt deeply how little their efforts on his behalf
were really appreciated.

"But the king
covered his face, and the king cried with a loud voice, O my son Absalom, O
Absalom, my son, my son!" This was not the initial outburst of Davidís
anguish, but the prolonged hugging to himself of his sorrow after the army
had returned. The king was quite overcome, insensible to the pressing
requirements of the hour and the needs of his subjects. This is what
inordinate grief produces: it makes one so self-centered that the interests
of others are ignored. It thoroughly unfits for the discharge of our duties.
It so takes the eye off God that we are wholly occupied with distressing
circumstances. It is in such an hour that we need to take hold of and act
out that oft-repeated injunction, "Be strong and of a good
courage." Inordinate grid will not restore the dead, but it will
seriously injure the living.

Davidís conduct
displeased the Lord, and He used an unwelcome instrument to bestir the king
to a renewed sense of his responsibility, for it is from this angle that we
must first view Joabís attack upon David. "When a manís ways please
the Lord, he maketh even his enemies to be at peace with him" (Prov.
16:7): yes, "maketh," for our enemies are as much under the
immediate control of the Most High as are our best friends. True it is that
every attack made upon us by our foes is not, necessarily, an indication
that we have offended God, yet oftentimes it is so, and therefore it is the
part of wisdom for us to always regard the attacks of our enemies as king
Godís rod reproving us, and for us to examine our ways and judge
ourselves. Did not God make Abimelech to be at peace with Isaac (Gen.
26:26-30) and Esau with Jacob (Gen. 33)? Then He could have easily softened
the heart of Joab toward David; that He did not do so, intimates He
was displeased with him for his inordinate grief.

"And Joab came
into the house to the king, and said, Thou hast shamed this day the faces of
all thy servants, which this day have saved thy life, and the lives of thy
sons and of thy daughters, and the lives of thy wives, and the lives of thy
concubines; In that thou lovest thine enemies, and hatest thy friends. For
thou hast declared this day, that thou regardest neither princes nor
servants: for this day I perceive, that if Absalom had lived, and all we had
died this day, then it had pleased thee well" (vv. 5, 6) As we have
pointed out in a previous chapter, Joab, during the later years of his life,
was far from being friendly disposed toward David, and though he served at
the head of his army, self-interest and not loyalty to the king was what
actuated him. He was therefore quick to seize this opportunity to assert his
arrogance, and not sparing Davidís feelings at all, he strongly berated
him for his present selfishness and inertia. True, he was justified in
remonstrating with David on the impropriety of his conduct, yet that by no
means excused his pride and insolence. Though there was much force in what
Joab said, yet he sadly failed to show that respect which was due his
master.

"Now therefore
arise, go forth, and speak comfortably unto thy servants: for I swear by the
Lord, if thou go not forth, there will not tarry one with thee this night:
and that will be worse unto thee than all the evil that befell thee from thy
youth until now" (v. 7). Davidís duty was here plainly if roughly
pointed out to him: he ought to present himself at once before those
faithful troops who had endangered their lives for the preservation
of his. Let the king now bestir himself and delay no longer, but go
forth and publicly congratulate their success and thank them heartily for
their services. The painful alternative must not be ignored: there was grave
danger of a further and worse revolt. If the king persisted in selfish
ingratitude, he would lose the respect of his staunchest supporters, and
then he would be left without any to further his interests. Sometimes God
makes use of a rough hand to arouse us from our lethargy, and we should be
thankful that He cares sufficiently for us to do so.

Joab had pressed upon
David the claims of his people, and the king was duly aroused. So far from
being angry at and refusing the counsel which he had received, David acted
promptly upon it and took his proper place. "Then the king arose, and
sat in the gate. And they told unto all the people, saying, Behold, the king
doth sit in the gate. And all the people came before the king: for Israel
had fled every man to his tent (v. 8). A wise man will seek to profit from
good advice, no matter who may proffer it or how unkindly it may be givenóshall
I refuse an important letter because I dislike the appearance or manners of
the postman? "When we are convinced of a fault we must amend, though we
are told it by our inferiors, and indecently, or in heat and passion"
(Matthew Henry). Was David looking back to this incident when he wrote,
"Let the righteous smite me; it shall be a kindness: and let him
reprove me; it shall be an excellent oil, which shall not break my
head" (Ps. 141:5)?

"And all the
people were at strife throughout all the tribes of Israel, saying, The king
saved us out of the hand of our enemies, and he delivered us out of the hand
of the Philistines, and now he is fled out of the land for Absalom. And
Absalom, whom we anointed over us, is dead in battle. Now therefore why
speak ye not a word of bringing the king back?" (vv. 9:10). These
verses show clearly the timeliness of Joabís intervention and the
deplorable state the kingdom of Israel was now in. A house divided against
itself cannot stand: strong and swift measures were now called for. Many of
the people still desired the return of their king, though they were too
dilatory to do more than talk, and ask why a message was not sent urging him
to come to Jerusalem. It is generally thus: those who are friendly disposed
toward us lack the energy to act on our behalf.

The tribes of Israel
were conscious of their predicament: they were without a competent head.
David undoubtedly possessed the best claims: he had proved himself a valiant
and successful leader, delivering them from their powerful foes. Yet, when
his sons turned traitor and many of his subjects had joined forces with him,
the king fled. But Absalom was now dead, and his army had been defeated. A
"strife" ensued: probably the people blamed their elders for not
taking the initiative and communicating with David, to assure him of their
repentance and renewed fealty; while the elders threw the blame on the
people because of their recent disloyalty. Mutual recriminations got them no
where; meanwhile no definite steps were taken by them to urge Davidís
return to the capital.

"And king David
sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of
Judah, saying, Why are ye the last to bring the king back to his house?
seeing the speech of all Israel is come to the king, even to his house. Ye
are my brethren, ye are my bones and my flesh: wherefore then are ye the
last to bring back the king?" (vv. 11, 12). When David learned of the
favorable sentiment which existed, generally, throughout Israel toward him,
he threw the onus on the elders of his own tribe. "We do not always
find the most kindness from those whom we have the most reason to expect
it" (Matthew Henry). Alas, how true that is. How often we find that
those who are bound to us by the closest ties and upon whom we have the
greatest claims, are the first to fail and the last to help us. Perhaps one
reason why this incident is recorded is that it may warn us not to expect
too much even from our spiritual brethrenóthe less we expect, the less
will be our disappointment.

That Judah, Davidís
own tribe, were so lacking in affection or enterprise, suggests that they
too had been seriously implicated in the recent rebellion; and now they were
either too slack to make suitable overtures to their king, or else they
feared they had wronged him so grievously by siding with Absalom that there
was no hope of regaining his favor. By employing two of the priestly family
to negotiate with the elders of Judah, David evidenced both his prudence and
piety. As God-fearing men, Zadok and Abiathar were trusted by the king and
respected by the best of people, and therefore there would be no suspicion
on either side that they were working from self-interests. It is always wise
and well for us to enlist and aid of those most looked up to for their
uprightness when it becomes necessary for us to use intermediaries.

"And say ye to
Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more
also, if thou be not captain of the host before me continually in the room
of Joab" (v. 13). Though Amasa was the son of Davidís sister (1
Chron. 2:17), Absalom had set him over the rebel army (2 Sam. 17:25), and
therefore he was the leader of an influential party whom David desired to
win. Moreover, he was determined to strip the haughty and intolerable Joab
of his power, if that were at all possible; yet he was unwise in making
known his purpose, for though Amasa accepted Davidís offer, yet on the
very first military enterprise on which he was dispatched, Joab met and
murdered him (2 Sam. 20:10). By singling out Amasa for special noticeóowning
him as his kinsman and promising to make him general of all his forces if he
now stood by the kingís causeóDavid gave clear intimation that he was
ready to pardon those who had most grievously wronged him.

"And he bowed the
heart of all the men of Judah, even as the heart of one man; so that they
sent this word unto the king, Return thou and all thy servants" (v.
14). There is some difference of opinion as to whether the "he"
refers to David, Amasa, or the Lord Himself. Personally, we believe it
signifies the latter. First, because "God" is directly mentioned
in verse 13; second, because had the reference been to David it had said
"so they sent this word unto him," etc.; third, because we have no
reason to suppose that Amasa was sufficiently prominent or powerful to
affect "all the men of Israel." Finally, because it is Godís
prerogative alone to regulate the heart (Prov. 21:1). No doubt God,
instrumentally, made use of the persuasions of the priests and of Amasa to
influence them; nevertheless their spontaneity and unanimity must be
ascribed unto him who sways all His creatures.

"So the king
returned, and came to Jordan" (v. 15). David did not move until he was
assured that the people really desired his return: he was unwilling to be
king of those who welcomed him not. In this we have typically illustrated an
important truth: "Our Lord Jesus will rule in those who invite Him to
the throne of their hearts, and not till He is invited. He first bows
the heart and makes it willing in the day of His power, and then rules
in the midst of His enemies: Psalm 110:2, 3" (Matthew Henry).